Hamzah Wald Maqbul – Riyd alSlihn Preparation for Death Hadd Punishments Sincere Advice 05072017.mp4
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Is it a chapter regarding what a person
should say
when they,
when their life it seems like their life
is over. They're about to die.
What a person should say when they've given
up hope in life. Given up hope not
in the sense that Allah can obviously change
anything at any time,
but it looks like it's time to exit
because everyone will die eventually. And by denying
that, you're not profiting yourself.
If it looks like it's your time to
go, then you should prepare yourself for it.
Said, I heard the prophet,
say when he was sitting up,
facing me,
oh, Allah, forgive me and have mercy on
me, and join me with the highest of
companionship.
And join me with the highest of companionship.
Meaning what?
The highest of companionship meaning the angels that
are
close to Allah
because even the angels like human beings, there's
ranks and levels amongst them.
So the rafiqul a'la, the highest of companionship
is what? Is those angels who are in
the highest level closest to Allah,
and the righteous and
upright
slaves of Allah,
and this is the most
general meaning of
and the most proper.
And this is also, in line with the
pranic dua of the prophet
Yusuf alaihis salam when he said,
take me, you Allah,
take me as, in a state of submission
and join me with the righteous. And,
Ibnu Humam, who is,
I'm assuming, the commentator
the commentator on the Hidayah,
the canonical commentator on the Hidayah, Sahib
al Qadr.
He said that these are the people the
is
who the prophets
and the and the people of true faith
and the the martyrs and the and the
righteous.
All those people were mentioned in the Quran
before the words,
the people who,
Allah
use the same word, rafiq, that those people
have such a beautiful a beautiful companionship.
And, this is the most,
the most proper
the most proper meaning of this,
of this expression according to,
according to the the commentator,
Ibno Alan,
of this hadith, that a person leaves the
company of this world. And the fact of
the matter is is that there are there
are beings in Allah
creation
that may not even be human or angels.
Allah
creation is vast.
The idea that this
earth that we live on, even in terms
of sentient life,
encompasses a large part or a majority
or,
of Allah Ta'al's creation is completely wrong. It's
not how our salaf understood it, and it's
not how our ulema understood it, and the
people of dhikr and the people
of Kasf and the people of
spiritual intuition.
And when I say the people of Kas,
Kas means what? Like,
being able to see things that normal people
can't see.
Those people also experience all of these other
realms, and it's an overwhelming experience. It's not
something that's, like, small.
Obviously, when someone comes and claims all these
things that I experienced this and that and
the other
thing, if you take it with a grain
of salt, I'm like the one with a
kilo of salt right behind, ready to, like,
unleash it on the snail of the claimant.
You know?
Because oftentimes people make bogus claims about these
things. But what gives a man pause, or
a person, I should say, to be PC,
pause
with regards to certain people is that there
are certain people who see these things and
their is completely conformant to the Sharia.
They're the ones who never miss their sunnahs.
They're the ones who are always on wudu.
They're the ones who are always making of
Allah ta'ala. They're the ones who are the
most
exacting and they're they're following the Sharia, they're
the ones who are understood understand the of
the and
and the and the righteous people most properly.
They're the ones who you see have the
most fear of Allah in them. Then when
they claim they see something,
you know, then it gives you pause that
maybe this person actually has some sort of
howl with Allah Subhanahu Wa Ta'ala. And there
are very few people like that. But, you
know, even from amongst those people, they experience
these things that that
give them the idea that that we're a
very small part of Allah's creation. So whoever
Allah has from his
from from the things that in the people
and the the the beings that he created
that are the closest to him. And they're
known in the elm of Allah Subhanahu Wa
Ta'ala. Some of them are very strange. They're
like the personified,
the personification of certain good deeds that people
have.
Right?
Some of them are the personification of certain,
you know, concepts
that this is the Rahm, this is the
the kinship bonds, or this is the personification
of the recitation of the Quran, or this
is the personification
of truth, or this is the the, you
know, the animus of the Kaaba or something
like that. Right? Because quote, unquote primitive people,
that's what they they believe that everything has
a spirit with it. I don't think that's
completely far from our belief.
The difference is we don't worship those spirits,
and we know that spirit in in whether
it's in a tree or whether it's in
a human being, it's not a it's not
a tangible It doesn't have a tangible,
form in this world, in this realm. But
it doesn't mean that there's no realm in
which it doesn't take tangible form.
So whatever is beloved to Allah Subhanahu Wa
Ta'ala from all of these things that we
know, and the majority of things that we
don't know,
you know,
the the dua is that Allah
give us their company in this world and
in the hereafter.
Saydasha
radiates
that I saw the messenger of Allah sallallahu
alaihi wa sallam
when he was dying,
and he had a small container, a small
vessel in which there was water.
And
and he would put his hand
into the container of water and then he
would wipe his his head with it,
assuming that I'm assuming that this is because
of the the the strong fever that he
he had,
to cool himself down.
And then he would say, oh, Allah,
make the difficulties
and, make the make make easy for me
the difficulties of death and make easy for
me the the the hardships of death and
make
easy for me the the pains of death.
So this is something,
Rasool Allah, sallallahu alaihi wa sallam,
also experienced and all of us will experience
as well.
And, one of the hikmas of his going
through it as well
is you know, one of the hikmas for
us going through these things is what? That
they're a source of
forgiveness and expiation for our sins.
Obviously, Rasool Allah Sallallahu Alaihi Wasallam, that's not
an issue for him.
But this is also the mercy of Sayna
Rasulullah
that he went through difficulties on our behalf,
And one of the difficulties that he went
through on our behalf is what? That if
he didn't leave a sunnah for us, what
to do in that situation? If Rasool Allah
sallallahu alaihi wa sallam, you know, you know,
the diff you know,
he was good and he has no
sense to expiate,
then and he just ice skated out of
the life of this world with ease, which
is what, you know, ostensibly, it seems like
he would have deserved,
then we wouldn't have a sunnah what to
do at that time.
And if he didn't go through the difficulties,
then we would have said, well, he did
what he did without his difficulties. But the
fact of the matter is that the death
of the prophet
was very painful and very difficult for him.
And so you see you can see the
picture of him that he's dipping his hands
in the water, and he's cooling down his
fever,
and he's himself in pain.
And so we could know what to do
at that time, because for us, those pains
are something very necessary for us that, that
we
that we need those things to have our
our sins forgiven and our our sins expiated
for.
And for him, it was,
another
blessing in Rahma for the Ummah that they'll
know what to do and how to behave
at that time, not to kick and scream
and not to start cussing people out and
not to you're almost there.
You're almost at the end. Don't do anything
stupid. Right? It's the last, whatever, couple seconds
of the Super Bowl.
You have the ball in your hand.
The finish so the touchdown, the 0, like,
line
is
15 feet in front of you.
Don't start dancing yet.
Just take the ball across the line, afterward
you can celebrate
for for as long as you want to.
So Rasulullah
literally all the way to the end until
the last,
he showed us how
how we're to, how we're to deal with
that.
This is the chapter regarding the recommendation,
of how to what advice to give the
family of a person
who is,
terminally ill,
or,
and how to what advice to give those
people who serve that person,
that they should do so in in a
good way, and that they should carry that
person's burden, and they should be patient on
the difficulties of this affair, meaning caring for
someone who's dying.
And and likewise,
the advice to the one who,
the reason for their death, their impending death
is is the reason for their death is
impending. It's close at hand. Even if it's
from a had the punishment,
meaning a a a capital,
punishment for a a a a crime
or or in retaliation for having murdered someone
else or something of the like.
The chapter regarding the recom sorry. The chapter
we mentioned, the chapter heading. It's narrated by
Imran bin Hussein, and it's a short it's
a short narration,
of an
of a longer story
that a woman from the tribe of Juhaina
came to Rasulullah
SAW, came to the Prophet SAW pregnant from
Zina,
And she said, oh Messenger of Allah,
I have crossed one of the the limits
of Allah Subhanahu Wa Ta'ala,
so establish the punishment on me.
So the Nabi
called her Wali, called her guardian,
and said be good to her.
And when she gives birth,
then,
bring her to me.
And he did so.
And,
he then, commanded that she should be,
tied by her clothes
or that her clothes be tightened,
so as to not expose anything in the
process of the the and
that she be a stoned to death. And
then he prayed her janaza.
It's a narration of Muslim.
There's a number of issues that, that that
this
story brings up.
One of the things is that in the
deen, the had the punishments, the the the
prescribed sharia, prescribed corporal and capital punishments
with regards to certain specific crimes, it's a
special class of crime.
There are certain punishments that are actually
worse in the Sharia, but there's no hada
punishment. There's no prescribed fixed punishment for them.
Like transacting in riba,
it's a crime that's even higher than
it's a crime that's even higher than Zina,
for example, but there's no fixed punishment for
it. You pay the money back and you
just have to deal with it in the
hereafter.
And so there's a difference of opinion on
to with regards to
what the theory behind the Had the theory
behind the Had punishment is.
One of the one of
the opinions, which is the opinion of the
Jambur, of the majority of the scholars, is
that the Hadh punishment is an expiation. It's
forgiveness for the for the sin.
The person receives the punishment,
then they're guaranteed that that's as long as
they sought it out of out of, sincerity
in in wishing to be cleansed from that
sin,
then that that punishment becomes a a source
of
a source of, expiation and kafarah for that
person in the life of this world.
Imam Abu Hanifa
he his opinion is different than that. He
says, no, this sin is like every other
sin, inasmuch as it can only be forgiven
by sincere repentance.
The other ulama also they don't preclude the
idea that repentance can get you forgiven for
it. But the idea is that the one
that the had passes over, that one will
be forgiven because they've been they've taken their
their punishment in this world. Abu Hanifa says
no. It's just sincere repentance is the only
thing that that gets any sin forgiven, and
the punishment itself is not
sin is forgiven, a person should repent.
To my knowledge,
I don't have an encyclopedic like knowledge of
the from every different imam's point of view,
but to my knowledge,
I've not heard a claim from any of
the that
a person
should encourage for them to seek the Had
punishment if they did something wrong.
So the Hudud, they don't become
they don't become,
obligatory to be enforced until the complaint is
raised to the authorities.
So if, for example, someone so, for example,
like, you know, the Zaid and Amir are
sitting here, Zaid stole something from Amir Zaid
stole something from Amir, Amir caught him. If
the 2 of them work it out amongst
themselves,
that's that's okay. There's no sin involved there.
And they should work it out amongst one
another. It's actually preferable to work it out
amongst one another.
They should not raise it to the authorities.
Once it gets to the authorities,
once it's just between them,
they can they can deal with it with
one another, and it'll be done.
Once it's raised to the authorities, then at
that point, the judge, theqabi, once the case
comes in front of him or in front
of one of the official representatives of the
state, then the the case cannot be forgiven
in this world.
Then it's a sin on everybody if the
case is forgiven. Why? Because that matters become
public, and there's now a public interest in
seeing that this crime be punished.
Otherwise,
people will feel the injustice of it, that
this thing happened and nothing happened about it.
And perhaps it's okay that some people will
be forgiven, some people will be punished,
or that that it's something that is okay
if it happened, it's not that big of
a deal because it's a very big deal.
If you can control the the the scope
of who knows about it, then that public
interest is not invoked.
The same thing is there with Zina.
Obviously, nobody in this gathering ever committed zina.
Allah protect us all from ever committing zina.
And the one who makes toba from a
sin is like the is like the one
who never committed that sin in the 1st
place. But if a person ever committed
protect us,
it's actually the the you're not supposed to
take it to the the the the the
tribe, the the the the what you call
the magistrate or to the court.
Why?
Because if it's something the 2 people, the
2 parties who committed it, they keep it,
under wraps, and they make Tawba for it,
it's better.
And in fact, the the the the the
way the prophet
taught people to be judges is what? Is
that that
you should try to,
get people off of the had punishments through
technicalities or through giving them the benefit of
the doubt.
So even even, the stories of the prophet,
and I'm not sure if it's the exact
same story or another one. There's a story
that a woman comes to the prophet
and she says she confesses that she committed
zina, and she's married and, or she was
married. And,
what happens is that,
she confesses in front of the prophet
and he turns away from her once. He
turns away from her twice,
and she he turns away from her a
third time.
And then,
he asks her questions
out of the possibility,
bringing up the possibility that maybe she did
something improper, but it wasn't technically
Right?
Is what,
the act like the the act as if
to see the the thread go through the
eye of the needle. Right? So there are
a number of things before that that are
the
zina that are haram and wrong and things
like that, but the hadith is not for
any of those things.
And so,
then he tries to, you know, and then
what he asked is that, wait, maybe you're
you're pregnant.
And so she's pregnant, and so he says,
wait. Go do she come if if once
it's established that she's pregnant, he says, wait
and deliver the child first.
So she delivers. She comes back with the
baby in her arms.
And then he says what? He says, go
back, and,
the child has a right that that the
mother should feed it suckle the child.
And so she does that. So it's 2
years 9 months, basically, almost 3 years, basically,
that he's putting this off. At any point,
she could have
she could have just bounced, and he was
not gonna send anyone after her. She
herself insisted, and why? This is something that,
like, for example, if a Caffair listens to
the story, they're going to say, like,
oh, you know, this is barbaric. This is
horrible. Whatever. In Aslan, we don't really care
about, you know, what somebody thinks about our
our deen. They definitely don't care about what
we think about theirs.
But
what they don't understand is what? Is that
a person who has a genuine fear about
standing in front of Allah
and feels guilt in front of Allah
sometimes these things become more of a mercy
than than than living with their guilty conscious.
And so she, of her own volition, comes
back again and again and again, and then,
the the
command is given that she should be
stoned.
Interestingly enough, right? So
if she is going to be stoned to
death, it's known to everybody.
Rasulullah Sallallahu Alaihi Wassalam in this hadith, he
says what? He gives the
to her guardian, who knows that she's basically,
you know, she's gonna come back and all
that's gonna happen is she's going to be,
you know, given the given
an execution essentially.
What does he say to the
You raised a horrible daughter, you raised a
horrible relative, she's horrible, this and that, I
can't, you know, get her out of my
face and all this. No.
He said, Be good to
her. Take care of her in this time.
Don't treat her like garbage or treat her
badly.
And,
you know, it's not like this kind of
like
super hyper Protestant judgmentalism
that, like, everybody treats a sinner, like, as
if they're some sort of, like, leper or
diseased person that should be pushed away, which
interestingly enough, even said that Isa alayhis salam,
even according to the the yahoo the not
the yahoo, the nasaara,
he never he's the one who used to
take care of lepers. Right?
So, obviously,
him treating someone like a leper would be
that what he makes a toward the person.
Even though nowadays they treat, like, poor people,
like, as if they're some sort of, like,
like, Ebola virus patient or something like that
that we need to get rid of these
people. Otherwise, they'll consume all society with their
horribleness. Right?
So what is it? It's,
and I can't, you know, stomach the hypocrisy
of all of this that people should claim
that they're evangelical
Christians and they're or they're very super even
Muslims, we're Muslims like that as well. That
in in in this country and in other
countries that they claim they're very religious and
they're very quote unquote conservative. By the way,
this word liberal and conservative, these words mean
absolutely nothing.
In fact, all they mean is that the
person who ascribes themselves to themselves is confused.
They don't mean anything.
And it just means that the person is
confused, you know.
There are other confused people as well. We
don't agree with them. There are people confused
about their gender as well. We don't we
say, okay. It's biologically should be known. We
recognize you may have some psychological issues, and
we feel sorry for you. We don't, like,
you know, we're not making fun of you
about that. But this is basically from the
same as far as I'm concerned, it's the
same,
class
of class of difficulties that that should be
dealt with.
But
how can you be a person who describes
yourself as a Muslim, or how can you
be a person who describes yourself as a
Christian, and then afterward have no mercy for
the poor? I have no idea.
Treat beggars like garbage. Obviously, the prophet
it's
like the second according to some of the
the second narration that came down Surat Al
Duha, the first narration after the fatara that
that that as for the one who begs
and asks, you're not allowed to turn him
away harshly.
And Sayna
obviously, he there's no stories in the bible
that show him treating poor people badly,
or with anything except for with utmost of
honor and respect and care,
and concern and compassion.
At any rate, so what does he do?
He he tells the the waleed that treat
her well.
Why?
Obviously, what's the point in treating someone well
who's going to be,
who's just, like, the the the clock is
ticking over their head. They have no future.
You know, they're not gonna be able to,
you know, get a mortgage from guidance and
pay off their house in 30 years, and
live happily ever after. There isn't it's all
there's all very limited time,
type of thing. In this world, there's really
no for a person like that.
One thing is a whole honor issue, Even
that, he said it to the side
beside that, there's a very practical issue. Even
that practical issue
said that in this world basically, when he's
saying in this world, it's very clear that
there's very little reason for you to invest
much into her.
But for the akhirah, you'll receive reward. That's
why he was saying
that for the akhirah, this all of this
will count for you.
And then the prophet
it said explicitly that what he commanded that
she and she came back of her own
volition, and he commanded that the had punishment
be carried out. Afterward, he personally prayed over
her janazah.
Rasulullah
didn't pray over everybody's janazah, by the way.
There were
instances that he said, I'm not going to
pray over this person,
but he prayed over over her janaza as
well. There's a narration that someone was casting
a stone at a
at an adulterer.
It It didn't happen very often in Madinah
Munawwala. It was very rare
occasion.
And really in the history of Islam, Rajam
happens like It
happens like a handful of times in every
century. It's not something that happens super often.
As far as I know, the the place
that happens the most in the world is
Iran, and they have their own they have
their own kind
of outlook on the Sharia that's different than
ours, and that may be why it happens
a little bit more frequently over there than
it does in the in the Sunni countries.
It's very difficult. It's almost impossible without someone
voluntarily coming forward and admitting there's enough. It's
almost impossible. I've I've
asked people,
judges in different countries where Rajam happens. Some
there are certain Muslim countries that happen secretly
because they're so afraid of what what's gonna
happen if it gets in the news. They
do it completely deal. They do it, but
they do it completely deal. I asked I
asked an intelligence officer
who oversees all of these things in a
Muslim country once. I asked, have you ever
done rajam of a rajam
of a person? I was shocked when he
said that they did it. They said, yeah.
They do it, but it's very deal.
I asked him, have you ever done Rajan
based on evidence rather than iqraar, but rather
than admission? He says, no. Never.
It's legally, it's impossible to prove.
At any rate, Rasulullah Sallallahu Alaihi Wasallam, when
the Rajm was happening,
and Rasulullah Sallallahu Alaihi Wasallam forbid forbid them,
said don't curse them because this woman will
lie if her,
Tawba
was spread on all of Madinah, everybody would
have been forgiven because of it.
And that includes the obviously that will include
what? It will include the as
well.
That those people, if they made a toba
like this, all of one toba would have
sufficed for everybody if they if it was
just if small pieces were distributed to everybody,
that's how much sincerity it was given with.
And in another riwaya, the toba, if it
was if it was given even to a
tax collector, it would have been forgiven. What
does that mean? And people don't like the
IRS in America anyway. Right? And still their
IRS, they have some laws that restrain them
from what they can and they can't do.
The tax collector in the old days were
basically they're thugs, they're goons.
Like, you know, like, you have the people
who repo cars and things like that.
There's some laws that prevent them from doing
what they're essentially, like, gangsters and thugs that
found a legal way of doing their thuggery.
They're not super nice people. If you ever
deal with the people at the impound lot
or whatever, they're not very cooperative about anything.
So,
the idea is in the old days, imagine
those people when they're unchecked, you know, that
they're they're they become a metaphor for
horribleness.
Rasulullah
said that this is even a tax collector
if they if they made this tawba, Allah
Tawba would have accepted it from them. So
that's that's what it is,
that if a person who is, you know,
people say, oh, they're terminally ill, you know,
just give up or whatever. Even this the
person who is about to be stoned
for for for zina,
that person
said, what? Be good to them. Be good
be
good
to
that
person. And by the way yeah. So from
a fiqh point of view, nobody
my sincere and heartfelt advice is, a, don't
commit these sins. B, if you do,
just go and cry in front of Allah
and give him your
your tears inshallah. The fact that you have
tears is a good sign inshallah. I can't
guarantee it, but it's a good sign that
your your, Tawbah is being accepted.
The fact that you hate that you did
your sin. And, then afterward,
the Sharia
says it's superior not to tell,
so you don't have to tell anybody. It's
better that you especially if there's no way
anyone will find out. One thing, if they're
gonna find out anyway, that's a different thing.
Right?
But if there's especially if there's no way
anyone's ever gonna find out, just rectify the
situation, whatever Haram, illicit relationship there is, cut
it off, be done with it, and your
tears in front of Allah are sufficient inshaAllah
as a sign that your Tawba is being
accepted inshaAllah, and don't
don't, don't say to anybody. As another
interesting fact,
there
when you're outside of Darul Islam, if a
person commits, zina, for example, in
a place outside of the wilayah of the
Sharia,
then they go to the Qadi, to the
judge within Darul Islam, and even if they
admit the crime, if it happened outside of
the there's there's no jurisdiction.
It's just between you and Allah. You can't
you're not eligible to receive the had punishment,
Aslan.
That's not a endorsement or any way in
any way. Just the the sin all of
these crimes, whatever happens to us in this
life or doesn't happen, the real show is
gonna be on the day of judgment.
I wish I could say all of us
are gonna live long lives and be happy
and healthy and wealthy and,
you know, enjoy a very idyllic and story
to book type life. The fact is it's
not you can't guarantee it. Maybe some of
us, maybe all of us will die before
reaching old age. Maybe someone will get some
sort of painful disease. Maybe someone will lose
all of their money. Someone's wife or husband
will leave them. Somebody this will happen now.
Those things happen, you can't guarantee any of
it. Whatever happens in this world or doesn't
happen in this world, the
as long as it's an order, you'll be
okay.
You you you all remember the hadith of
the prophet
that
the person who suffered the most in this
world, who's in Jannah will be brought forth
and Allah asked him after he enters Jannah,
have you ever had any difficulty in his
lie your life? Say, I will lie. I
never my lord, I never had any difficulty
in my life.
Why? Because that reality is so solid. It
makes everything else seem like nothing. And then
the person who enjoyed the most in Jahannam,
there's gonna be some people in Jahannam that
really lived it up in this world. In
ways that
from the
from the western suburbs can't even imagine.
Okay?
Like, if you even tried thinking about it,
like, you even saw it, you'd have to
just go make or something, like, afterwards. It's
so bad. Right?
Those people will be asked,
you know, did you ever enjoy anything once
they're in the hellfire? They'll say, our
our Lord, we never enjoyed anything in our
life. We never had a good day ever.
We never saw any good in our existence
ever.
So a person, whatever happens, good, bad, or
ugly in this world, those things they happen.
The good news is whatever it is, it's
gonna be over very soon.
Sooner rather than later.
Or if you want to be overly optimistic
sooner or later,
it's gonna be over. As long as your
hisab on that side is clear, we'll be
fine inshallah
inshallah, we'll be fine. That's the that we
all have to have is that we should
make sure that the the the hisab is
clear on that side. So don't don't go
around admitting your sins to people, inshallah. Just
make to Allah. Allah will forgive you inshallah.
The chapter.
Okay.
Well, that's Sahoo. I'm just looking up what
they're doing.
So
the chapter with regarding the permissibility for the
sick person,
the terminally ill or very ill person,
to say I'm in pain or I'm in
severe pain or, I'm hurting or owe my
head or something like that.
And,
the explanation that it's not makru, there's no
dislikeness in that as long as it's not,
a person showing their anger with Allah
or,
showing that they're they're freaking out.
As long as they're still in control, but
they're just saying it hurts,
That that that much is permissible.
He narrates that I entered on the Prophet
Sallallahu Alaihi Wasallam when he was in pain.
And so I felt him, I touched him,
and I said,
oh Messenger of Allah, you're you're in pain,
a very severe pain.
And he says he said,
yes,
I'm in pain.
And I'm in pain more pain than than
22
of your men would ever be able to
handle,
or could could be in.
So the Hadith is it's a it's a
mercy. It's a suburb mercy from Allah,
Rahma, from Allah,
that he made it permissible that a person
should be allowed to
mention their pain. Aslan, if you're receiving a
reward from Allah Ta'ala and, you know, this
is what the
professional orators and and demography preachers of Islam
have made a living doing, telling everybody about
how, masha'Allah,
all of our difficulties are a blessing in
disguise and, you know, so you should make
saber and this and that. And and indeed
there's a there's a concept in the in
the deen that's mentioned in the Quran. It's
called saber Jamil. That you should suburb Jamil
is the type of suburb in which you
don't say anything that could be
construed as a complaint.
But Rasulullah
also his is for everybody and not everyone
will be able to handle that. That's also
a mercy from Allah
that if you're in pain,
you're not required to do sabr jammil. You
can also admit that you're in pain. Sometimes
admitting your pain to somebody else,
there's a catharsis in it. You feel better
because you admitted it to somebody.
That's all only with the people who you
love and who love you.
Otherwise, most people when you admit your pain
to them, they take it as a sign
of weakness and exploit you for it. So
you wanna be careful who you admit your
pains and your difficulties to.
Because not everybody has your best interest at
heart, unfortunately, even though that's what the Deen
is.
The Muslim is the one who the,
the other Muslims, they're safe from his
tongue and from his hand, from his hand
and from his tongue.
But this is this is a mercy from
Allah ta'ala. Okay. Fine. If you can't do
the Sabr Jamil thing, then you can admit
that you're, in pain.
You could admit that you're in pain and
sometimes there's there's khair in that as well.
So Rasulullah Sallallahu Alaihi Wasallam said to
him that you're in pain,
in in in severe pain.
He said that,
or so you're in severe fever.
He says, yes.
I my fever is such that that, 2
of that that it's the the fever of
2 of your men,
meaning it's harsher than 2 other men would
be able to bear.
So he admitted that, that's okay to admit
that.
He narrates that, the Messenger of Allah
came to visit me when I was in
severe pain,
and so I said to him,
you've seen my situation has become as bad
as you've seen,
and I have some money
and I have nobody to inherit from me
other than my daughter, and then he mentions
the rest of the hadith. The rest of
the hadith is what? That he said I
only have a daughter in our Sharia,
no woman will inherit the full,
estate.
The maximum a woman will inherit is half
of an estate. So if a person dies
and they have only a daughter,
the daughter gets a half.
No one woman will inherit the entire estate.
There's a lot of reasons for this that
we can get into some other time, but
the idea is that because
if you allow a woman to inherit the
maximum estate,
the then she might marry another person and
that person will inherit from her and the
money of one family will go to another.
The idea of inheritance, the person the next
of kin should get the money.
What Islam does is it breaks up conglomerations
of wealth in the sense that one person
can't give the entire estate to another one
person except for the most exceptional circumstances,
so as to break up large conglomerations of
wealth. But the idea is that not that
one person should work hard and then their
own heirs go hungry and just other people
eat the money. So, So, at any rate,
the and there's a lot of discussion there.
If you're interested in it, you can study
the as well afterward.
But he said that I only have one
daughter, so I wanna just give away all
my money right now,
because I it's not like I have a
family that I left behind. So his daughter,
her name was Aisha. And the interesting thing
is he doesn't obviously, he doesn't die from
this. He doesn't die from the sickness. Right?
And so he asked Rasool Allah sallallahu alaihi
wa sallam, what should you do? Right? So
if you're complete, like, Darreish, yeah, give the
money away. You know, if it was like
a board member or whatever, he'd be like,
yeah. Sure. Give all the money to or
even for that matter, unfortunately
unfortunately, an unscrupulous
like
him, Molana Saab, who has his own masjid
or his own badda. So he's running. Yeah.
Give it for the sake of Allah. Go
ahead. You know, raise your hand
then. What did he say? He says, no.
Leave it for your leave it for your
daughter.
Leave as much of the estate as you
can for your daughter because you'll receive more
reward from Allah
that your heirs should be left in a
good state and not have to go around
asking people, begging people for money that they
should have their dignity.
That will be more reward for you from
a than if you just give it to
random strangers.
The mic went out. The mic went out.
Do you hear can you go give this
Ahmedabad? She'll go change the batteries and follow.
So, Rasool,
obviously, he always
encourage people to
do what's best.
Aisha quickly.
Move quickly.
Go. Go. Go. Go.
So obviously, Rasulullah
he,
give reward to Aisha and Abdullah. They both
did Khidna today.
He encouraged people to do what's best,
but oftentimes that wasn't
the way people nowadays would do so. Callous
and self righteous people would do so.
Rasool
Allah always looked for the person
that's doing the good, what's in their interest,
And then he looked
at interests in a holistic
sense. If everybody gives all their money to
the masjid, then everybody's family is gonna go
hungry.
There are people in this world that'll say
that. They'll say, give all your money. Give
all your money. My their bank account is
just as fat as it ever was.
There are people who say, oh, go and
study. Go do this. Go do that. Their
own sons are in medical school. There are
some people who will say, go out in
the path of Allah Subhanahu wa ta'ala. Don't
worry. Allah will provide for you.
And their own,
sons are, masha'Allah, in university and at work
and things like that. This type of encouragement
to doing good,
there's no khair in it. Obviously, if somebody
has this you know, if somebody,
has, you know, been kind of duped by
a person like this, Whatever you do for
the sake of
will reward you for it. So a person
shouldn't feel bad. Oh, look what I did,
and someone made a fool out of me.
Go get the mic. She's changing the batteries.
Go get the mic back from her. They
moved the battery. Oh, they moved the battery.
No no more batteries for today?
Yeah. They moved the Uh-huh. Okay. I'll okay.
That's fine. Can you hear me now? I'm
trying to yell a little bit. Yeah.
So the idea is that okay, fine. If
you were if someone did that to you,
don't feel bad.
Don't feel bad. Why? Because whatever
Allah doesn't ever waste the the reward of
a person who does things with Ihsan.
Like the Rasul
told the story about the man who wanted
to give sadaqa, so he gave it to
a woman and then everyone laughed at him
and said, oh, she's a prostitute. And the
the person who wanted to give sadaqa, the
next day he gave sadaqa to someone, they
all laughed at at him. Said the guy
you gave it to is a thief. And
the 3rd person, he gave tzedakah to, and
they all laughed at him. Said that guy
that you gave tzedakah to, he's just cheap.
He's a miser. He dresses like he's poor.
He actually has a lot of money.
And so but the sincerity that the the
the person then saw in a dream, the
sincerity with which they gave was such that
the prostitute, when she received the money from
him, it caught it was a cause for
her making Tawba from from doing that work.
And the the the, thief that that that
that got the money, it was, you know,
that the sincerity with which it was given,
it became a cause for him to what?
To stop stealing.
And the the the miser the the the
rich man who was a miser, when he
got that money, it was it was given
with such sincerity. It was a cause for
him also to stop being so cheap that
he should also then give for the sake
of Allah
fortunate as well. So if a person is
in that if a person is in that
situation,
okay. Now that you know better, then find
better people to take advice from. But it's
not, you know, it's not that big of
a deal. You're still doing okay. As long
as you are still happy that you did
something for the sake of Allah, you're still
doing okay. Don't feel like I wasted my
time or I wasted my efforts, wasted my
energy. They all made a fool out of
me. You did it for the sake of
Allah, ta'ala.
Whoever is a fool for the sake of
Allah, ta'ala, the glad tidings to you. The
fact is that everybody else is a fool.
You're the one, You're Muqiyama. You'll see how
much Allah will reward you for it.
But, you shouldn't do that intentionally.
And and the point is more for what?
The point is more for the ones who
are giving people this advice
that you rectify yourself, straighten yourself out, up
first.
Don't be a person who sees that, you
know, what's,
good for the goose isn't good for the
gander. What you would like for yourself, that's
what you should like for other people.
Either you like something bad for yourself, so
you should stop liking it for yourself and
come on to what you're saying, the the
thing you're telling others.
Or what you're telling others is not right,
and you should stop saying that and you
should start telling them what you say for
yourself. If you're confused about the matter, you
can go talk to Sheikh Amin about it.
You can go talk to Mulan Bilal and
Mulan Tamim about it. They'll tell you what
which you know, how to rectify it. But
this idea that, you know, you should say
something for someone else and then when somebody.
I remember there was a place I interviewed
to be imam for, a masjid I interviewed
to be imam for.
And they super lowballed me with the number.
To be honest with you, I myself feel
bad that I should
even ask about getting paid. Rasool Allah sallallahu
alaihi wa sallam. Right? All of his money
was essentially the Hanima from the path of
Allah ta'ala. He earned it himself. He never
he never asked for for a stipend or
a salary,
but whatever. So he lowballed me, gave me
a number that I said, the amount of
things you're asking me to do and now
you're gonna give me this money, I can't
suffice on it. No. No. This you know,
this work work requires
sacrifice and this and that and the other
thing. I'm like, yeah. There's a time that
I would've probably,
gone for that, but, now I know it
doesn't work. You know? Sometimes keeping it real
goes wrong. You know? When you try to
keep it a little too real, you know,
you try to fly above your pay pay
grade. It goes wrong. I'm sorry. I can't
do it. So then after the the meet
the negotiation or the meeting or whatever is
done,
you know, he goes, let me take you
to lunch. I said, okay. We'll go to
lunch. I'll meet you there. What's that? No.
No. No. I'll go you can go in
my car. So we go to this Mercedes
Benz.
I swear to god, it's like some sort
of, like, South American dictator level of Mercedes
Benz. It's not like the Benz is like,
my father had a Mercedes when we were
a kid.
To me, it was just a car. I
didn't know people like, oh, look. Your father
must be very rich. You saved money for
a long time to buy it,
and he bought it used, but it was
a nice car.
He ran it for, like, 300 400,000 miles,
something like that. At any rate, this guy
has a weird, like, Benz. I never seen
nothing like it before. It's like some sort
of special made, like, you know, like, when
I say South American dictator, I'm talking about,
like, not the not the, like, benevolent ones,
the the death camp, like, type ones. You
know?
And I sit in this car, and I'm
like, oh my goodness. I said, you're telling
me about the path of Din requires sacrifices.
What the * is this? And he's just
laughs. He has a good laugh.
Sheikh Sheikh, we're sinners. What are we gonna
do about it? I was like, yeah. Okay.
Even if I was gonna take the job
until now, now I'm sure as * not
gonna take the job.
Right? You you can't do that. I mean,
I'm sure the guy's a nice guy. He
probably just never thought about it or what.
You cannot you cannot do stuff like that.
That's really bad. That's very like, a very
large infraction of the sunnah that you ask
somebody to do something you're not yourself willing
to do. So Rasulullah Sallallahu Alaihi Wasallam,
the beauty of him and the mercy of
him. Right?
Is what? Is that he would have done
it
for himself
and for his family,
but he couldn't bear to see somebody else
go through difficulties, so he said don't do
it.
Your daughter would pain you to know that
your daughter has nothing to you know, no
one to take care of her and this
and that and the other thing. Don't do
it for yourself.
Don't do it. He would have done it
for himself
but he he didn't, he didn't allow anybody
else. The prophet
they they never took the money of zakat.
They don't take the money of zakat until
this day.
But for who said,
no. Leave the money for your leave the
money for your daughter.
And that's that's the way you know, that's
that's how you can, you know, then show
a straight face in front of everybody.
People preach about all people preach about good
akhlaq, and they preach about unity, and they
preach about generosity and inclusiveness.
Sometimes those are the people with the worst
akhlaq.
Sometimes those are the people who cause the
most division in the ummah. Sometimes they're the
people who are the most,
miserly when it comes to giving. Sometimes they're
the ones who love money more than anybody
else. And what happens,
hadith
the believer is a person who is
gullible and,
generous. If you ask them, they'll give you
and you tell them they'll believe you. Why?
Because if a person themself is a lie
not a liar, then how are they gonna
know what the the mind of a liar
works like?
Right?
But,
the idea is that if a person the
closer they come to the simplicity,
as an individual, it may be a fail
to be that simple minded and that that
kind with other people. But if you have
a society that everybody is like that, there's
no society that will be more powerful than
it. 10, 15 people of that are like
that when they get together, they'll be able
to do the things that a 100 and
a 1000 people can't do, 10,000 people, a
100,000 people can't do,
from people who are just looking after their
own, self interest.
He didn't die from that illness, by the
way.
Rather he became what?
Rather, he became what?
He became
a a a great commander,
and he was a general that
that he was very sick. He was ill,
almost immobilized, but he was the commander of
the the forces of the
and whom at, the battle of,
which was basically the death blow to the
Sasanian Persian empire
and forced the way open for,
the Muslim conquest of all the places that
we're
from. So
gave him good and long life.
You have to love, Rasulullah
how,
how he despite being
being who he was,
he still he still he still kept it
real, masha'Allah.
Al Qasim bin Mohammed. Do you know who
Al Qasim bin Mohammed is?
Yeah.
Or sorry, not conceived, born during the Hajjatul
with the prophet
and,
Al Qasim Al Qasim Bin Mohammed
is,
obviously his grandson. He's also the
grandfather of Jafar Sadiq.
Who's the 6th lineal descendant of the prophet
Muhammad Al Bakr,
Muhammad al Bakr, Ibni, Ali Zayn al Abidine,
Ibni
Ibni Alin, Ibni Abi Talib
So he's the the grandson of the prophet
sallallahu alaihi wa sallam.
So, Al Qasib bin Mohammed who is the
grandson of Sinat Abu Bakr
who is the the nana, the maternal grandfather
of of Sinat Jafar al Sadiq.
And,
on top of that,
he has many virtues. He's one of the
one
of the of Medina in the age of
the Tabi'in. He's one of the one of
the great
who's
considered an authority,
in Hadith and in Quran and in and
in all of these other things.
And,
he he and,
Muhammad bin Abi Bakr and Saidna Hussain
The 2 of them, there are 2 princesses
of the the the Persian royal family
that were in the. They were essentially captives
from,
from the Sahaba when they when they conquered
the Persian empire.
So they're the the the the royal royal
princesses, the daughters of the the of one
of the last emperors.
And so the 2 of them, they were
married, they're given in in in in,
share one to, Mohammed bin Abi Bakr and
the other one too. Said the Hussain
on whom.
So say he narrates, and why would he
be narrating from Saidna Aisha
because it's
his
aunt. Right? Mohammed bin Abi Bakr
and are brother and sister albeit say that
Aisha is much older than her brother. If
she's the wife of the prophet
and Mohammed bin Abi Bakr is just being
born at that time,
then obviously, she's much older, but they're brother
and sister. So this is his aunt. So
they're Mahram. So he's narrating directly from his
from his,
from his, football, from his,
from his aunt.
So that so say the
once said,
when she was with the prophet, sallallahu alaihi
wa sallam, oh my head.
And she had a headache. She said, oh
my head.
And the prophet
says, no. No. No.
Oh, my head.
Like, my head hurts more than your does.
And then then then the rest of the
hadith is mentioned.
Are there any questions?
Keep saying what are what what context?
Means
means,
like, suffering,
and,
or or grief, I should say.
Grief about something. And means, like, originally or
at the base of a matter.
Is a Arabic word meaning root
and
means, like, at the root of the matter.
Yeah. Yeah. By the way, if I say
stuff that, you know, whatever, that's the best
way of knowing what I'm talking about is
asking for translation in it.